Jalandhara Mahāpīṭha 

4 Ādi Śaktipīṭhas 

Introduction:- 

As we've discussed on Oḍiyāna Mahāpīṭha in the previous post, we are going to describe the next Ādi Śaktipīṭha Jalandhara. We are also trying to show the relationship between the Krama system and Jalandhara Pīṭha. This Pīṭha is mentioned in Ambāmata Saṃhitā, Manthan Bhairava Tantra, Kubjikāmata Tantra, Rudrayāmala Mahātantra, Mahākāla Saṃhitā etc ancient Śākta Āgamas and Brahmāṇḍa, Brahmavaivarta, Devībhāgavata, Kālikā, Skanda , Padma etc Purāṇas. Padma Mahāpurāṇa had a part named Jalandhara Māhātmya Khaṇḍa (now it is separated from Padma Purāṇa). It describes the Tīrtha Māhātmya of Jalandhara region (Himachal Pradesh, Punjab). 

[[ A sculpture in the temple of Bajreshwari, Nagarkot]] 

Jalandhara Ādipīṭha :-

The second Ādi Śaktipīṭha is Jalandhara. It is also known as Jālaśaila, Jālandhara, Jvālāpīṭha etc. 

The Jalandhara Māhātmya states that there are 5 Pīṭhas located in the Jalandhara region —

वज्रेश्वरी जयन्ती च अञ्जनी अम्बिकास्तथा।

ज्वालामुखी महादेव्या पञ्चैतेमोक्षदायिका ॥२३

Jalandhara Māhātmya Khaṇḍa : Padma Purāṇa

Vajreśvarī, Jayantī, Añjanī, Ambikā and Jvālāmukhī are the presiding Goddesses of Jalandhara. 

Among them, Vajreśvarī is the main Pīṭha and others are Āvaraṇa Pīṭhas. 

[[ Devi Bajreshwari, Nagarkot, Himachal Pradesh]] 

जालन्धरे महापीठे यत्र वज्रेश्वरी स्वयम्।  

तत्र जप्नं कृतं दत्तं कोटि कोटि गुणं भवेत् ॥ 

~ Jalandhara Māhātmya 

But sometimes Goddess Jvālāmukhi is recognised as the main Goddess of this Pīṭha. 

आकर्षयन्ती सर्वात्मा ज्वालामाला करालिनी । अनाहते तु संप्राप्ता या सा हंसविकासिनी ॥ ज्वालामुखी समाख्याता पीठे जालाख्यसंज्ञके । 

[[ Manthana Bhairava Tantra : Kumārikā Khaṇḍa : 35 Ānanda ]] 

Meaning:— Terrible (karālinī) and encompassed by a garland of flames, Goddess is all things and attracts (them all) to herself. When she who expands out the Gander (hamsa) (of Unstruck Sound), reaches (the Wheel of) Unstruck Sound (anāhata), she is called Jvālāmukhī (Flame Mouth) and (resides) in the sacred seat called Jāla. (41-42ab)

Location:- 

In the previous post (Oḍiyāna Mahāpīṭha) we quoted a Śloka from Kuladīpikā Tantra —

जालन्धरन्तवायव्ये ऐशाने देवकोट्टकम् ॥ 

Jalandhara is situated in the north western part of Indian subcontinent. Jalandhara is a large region (Janapada) . It includes Punjab, Hariyana and Himachal Pradesh. Some people think that Jalandhara Pīṭha is situated at Jalandhara city in Punjab. But it is merely a misconception. We've quoted the Jalandhara Māhātmya which is describing this Pīṭha. 

स्नात्वा तु बाणगङ्गायां पूजनोयोऽम्बिकासुतः ॥ १४ वज्रेश्वरी च तनास्ति सार्धके क्रोशपुण्यके ।

After bathing in the Vāṇagaṅgā river, one should worship Gaṇeśa there. Goddess Vajreśvarī dwells half Krośa away from Gaṇeśa temple. 

[[ Naina Devi, Bilaspur, Himachal Pradesh]] 

Cause of Naming Jalandhara :- 

In the 2nd Chapter of Kubjikāmata Tantra, it is said —

एवं दत्त्वा वरं तेभ्यः करालं च समागता ।

महाज्वालालिसन्दीप्तं दीप्ततेजानलप्रभम् ॥ ५० ॥ 

(Then) having thus given them a boon, she reached Karāla. The place is brilliant with rows of mighty flames (mahājvāla), the greatly astonishing energy (tejas) of the goddess, and so is called Jāla. 

Having seperated her form Karālā, Goddess Kubjikā said to Goddess Karālā, 

करालवदने तुभ्यं मायाजालप्रसारिके । जालन्धराधिपत्यत्वं भविष्यत्यचिरेण तु ॥ ५४ ॥ 

O Karālavadanā (One with a Fierce Face), you who extend the net (jāla) of Māyā! You will soon (be given) lordship over Jalandhara. 

[[ Jwalaji, Jwalamukhi, Himachal Pradesh]] 

Note that, here Goddess Karālā or Karālavadanā is none other than Jvālāmukhī or Kālī. She is the mistress of Uttara Āmnāya (Vāma Mārga). 

Mention of Jalandhara Pīṭha in various Śāstras :- 

The 50 Śaktipīṭhas list of Brahmāṇḍa Mahāpurāṇa (Lalitā Māhātmya) quotes this Pīṭha as,

श्रीपीठ चैकवीरं च जालन्धरं मालवं तथा ॥ 

Manthana Bhairava Tantra states, 

जालन्धरस्थितादेवीं कामलक्ष्मीं जगत्प्रभाम् । फलेश्वरसमोपेतां अलक्ष्मीतमोनाशनीम् ।। 

The Goddess of Jalandhara Pīṭha is Kāmalakṣmī who enlightens whole world. Her consort is Phaleśvara. She destroys Alakṣmī and all evilness. 

Jñanārṇava Tantra says, 

कामरूपञ्च मलयं ततः कौलगिरिन्तथा।

कुलान्तकञ्च चौहारं जलन्धरमतः परम् ॥ 

Later periodic texts like Pīṭha Nirṇaya Tantra also mentioned this Pīṭha —

अम्बिका सिद्धिदानाम्नी स्तनं जालन्धरे मम ।

भीषणो भैरवस्तत्र देवी त्रिपुरमालिनी ॥ ९॥ 

Goddess Satī's breasts were fallen in Jalandhara. There the presiding Goddess is Tripuramālinī or Ambikā or Siddhidā. The guardian is Bhīṣaṇa. 

On the other hand, Jvālāmukhī is also mentioned in various Śāstras. 

ज्वालामुखी जयन्त्याया निम्बस्था खड्ङ्गधारिणीम् । महाप्रेतसमोपेतां नौमि सर्वार्थसिद्धिदाम् ॥

~Manthana Bhairava Tantra 

In the Jayantī Pīṭha, Goddess Jvālāmukhi resides on Neem tree and holds Khaḍaga. I salute to her who lives with her consort Mahāpreta and she gives all boons. 

[[ Jayanti Devi , Mohali District, Punjab]] 

*here Goddess Jayantī and Goddess Jvālāmukhi are shown as one. 

The Pīṭha Nirṇaya Tantra also quotes, 

ज्वालामुख्यां तथा जिह्वा देव उन्मत्तभैरवः ॥ ८॥ 

In the Jvālāmukhi Pīṭha, Goddess Satī's tongue was fallen. The guardian is Unmatta Bhairava. 

Rudrayāmala Mahātantra describes Jvālāmukhī Sahasranāma and Dhyāna. 

ज्वालापरीतास्यशिरोरुहां तां सरोजश‌ङ्खासिगदाधराञ्च । 

सिंहासनस्थापितपादयुग्मां ज्वालामुखीं सद्हृदये स्मरामि ॥ 

~ Jvālāśīromaṇī Tantra 

Meaning:- Salutions to the Goddess Jvālāmukhī whose hair is adorned with Jvālā (flames). She holds lotus, conchshell, sword and club. She is sitting on a lion by keeping her feets on it. 

[[ Devi Chintapurni, Himachal Pradesh]] 

Cintāpūrṇī (चिन्तापूर्णी) is mentioned as Ambikā in the Jalandhara Māhātmya. She is none other than Chinnamastā. MBT says, 

लंगुडे च्छिन्नमुण्डाख्या क्रोधराजसमन्विताम् ।कर्तरीकरहस्तां तु नौमि पापक्षयंकरीम् ॥

Goddess Chinnamuṇḍā dwells with Krodharāja śiva in the Laṃguḍa (laṃkuṭa) Pīṭha. I salute to the goddess who holds Kartarī weapon and removes all sins. 

Jalandhara and Āmnāya System :—

Sometimes Vajreśvarī is said to be the main residing goddess of Jalandhara Kṣetra or sometimes Jvālāmukhī is said to be main. The Jvālāmukhī Pīṭha is associated with Kālīkrama and Uttarāmnāya (Northern Tantric Tradition). Goddess Kālī is addressed as the tongue of fire in the Vedas. Here it is proven that Goddess Jvālāmukhi is none other than Kālī. The Kālīkrama was originated from Uttara Āmnāya (Northern Tradition). The Uttara Āmnāya describes Vāmācāra (वामाचार)-The left hand path. There Bali or sacrifice, sexual or erotical practices etc esoteric spiritual rituals are most important. While Vajreśvarī symbolizes Dakṣīṇa Āmnāya (Southern Tantric Tradition). The Dakṣīṇācāra Śrīvidyā(Saubhāgyakrama)doctrine was originated and developed from here. But Divyācāra Saubhāgyakrama's origin was Oḍiyāna (we've discussed on it). Later Dakṣīṇācāra Śrīkula was spread in the south India. The Dakṣīṇāmnāya(दक्षिणाम्नाय) includes mediation of particular diagrams (Cakras -चक्र), many rituals with mantras. Yoginīhṛdaya belongs to it. This is the newest part of 6 Āmnāyas. From the 13th century this path of Saubhāgyakrama was "Vedantized" or "De-tantricized" and adopted by Śaṅkarācāryas. 

In the history of Krama system and Trika Philosophy, this place is most important. Śambhu Nātha, the spiritual teacher (Guru) of Kaula empire Ācārya Abhinavgupta, lived here and used to practice Sādhanā. He taught Ācārya Abhinavgupta about Kālīkrama. The lineage of Matsyendranātha is connected to this Pīṭha.